“Instaurare omnia in Christo”

The Papacy and

On the Church and the

A False Dilemma The Crisis of Collegiality

July - August 2017

Can a pope fall into ? At first glance it would seem that this is an improbable thesis. In fact, the negative answer to this question is the common opinion of theologians of the modern era. They say, in effect, that the pope could not become a formal, obstinate heretic, in other words a deliberate, culpable heretic, although he could become a material heretic, through non-culpable ignorance or because of a simple error and not by reason of ill will. The main advocates of this thesis are the Dutch theologian Albert Pighi (1490- 1542) (author of the treatise Hierarchiae ecclesiasticae assertio), St. (1542-1621) (De Romano Pontifice, Book 4, chapters 6-14), and Francisco Suarez (1548-1617) (De fide, disputatio 10, sectio 6, §11, Opera omnia, 2:319). Just before Vatican Council I, this opinion was held also by the French canonist Marie-Dominique Bouix (1808-1870).

During Vatican Council I, Zinelli, speaking in the name of the Deputation of the Faith, praises this opinion of Bellarmine and Suarez: according to him it is probable that the pope will never be a formal heretic:

Since these things have been entrusted to supernatural Providence, we think it sufficiently probable that they will never come about” (Mansi, vol. 52, col. 1109). Letter from the Publisher

Dear readers,

Why choose to address the question of the papacy in a magazine? Aren’t all readers sharing the same faith? Do they not all believe in Christ’s divinity and in his Church? Do they not accept the authority of the Pope? This issue, therefore, aims firstly at extolling the supernatural privileges granted to the pilot who steers the helm of St. Peter’s boat. The Holy Father, for all his personal shortcomings, is Christ’s representative on earth and must be venerated as such. He holds the Fisherman’s ring, with power to open and close Heaven’s gates. In his truly magisterial statements, his sharp word divides between the marrow and the sinew; he defines truth and condemns fallacy. To the Church—arguably to the papacy itself—Christ bestowed the promises of indefectibility, that is to say, that the Church would last till the end time. On the other hand, along with this faith in Christ’s constitution of His Church, each Catholic is duty bound to have a lucid and critical mind in the face of the present ecclesiastical landscape. I am speaking of a multifaceted crisis, shaking firstly doctrine, then the morals, and finally, the trust in those very people and institutions which we deem to be the paragon of truth, morality, and stability. Pope Benedict XVI, a few years ago, alluded to the crisis and compared it to the Arian crisis, so as to conclude that, as came and went away, so will it be with the present wobble. What, perhaps, the Pope Emeritus forgot to mention is that present day doctrinal and moral apathy is not only peripheral. It has reached the inner veins and vital organs of Church gover- nance. Worse even, the disease seems to be emanating from the heart itself. A band aid will not do when gangrene has set in so deeply. To recover from such fate, what we need is the famed reform in capite et in membris, from head to foot, and in this specific order. As always in Church history but more now than ever, the solution to the crisis rests in Peter’s hands. , not unlike old St. Peter, seems to be in chains, and the Church’s duty is to ardently pray for his liberation. What the Church enemies are aiming at is the head. What they dream of is a pope who sits on the but who de facto abdicates his power and leaves things unruly. Shakespeare, speaking of order in general, offers an arresting insight into what could then ensue: “Take but degree away, untune that string, And hark, what discord follows! Each thing meets in mere oppugnancy.”

Fr. Jürgen Wegner Publisher July - August 2017 Contents Volume XL, Number 4 Letter from the Publisher 4 Publisher Fr. Jürgen Wegner Theme: The Papacy and Sedevacantism Editor-in-Chief Mr. James Vogel ––On the Church and the Pope 6 Managing Editor ––A False Dilemma 10 Fr. Dominique Bourmaud ––The Crisis of Collegiality 13 Copy Editor Mrs. Suzanne Hazan ––15 Answers from the Pope 18 Design and Layout credo.creatie (Eindhoven, The Netherlands) Faith and Morals Mr. Simon Townshend –– Lefebvre and the 21 Director of Operations ––The Assumption 26 Mr. Brent Klaske –– 32 Subscription Rates 1 year 2 years 3 years Spirituality U.S. $45.00 $85.00 $120.00 Foreign Countries $65.00 $125.00 $180.00 ––A Dominican in Time of Crisis 36 (inc. Canada and ) ––Faith in the Benedictine 42 All payments must be in U.S. funds only. ––Dispute around a Dunghill 45

Online subscriptions: $20.00/year. To subscribe visit: ––Religious Ignorance 50 www.angelusonline.org. Register for free to access back issues 14 months and older. All subscribers to the print version of the magazine have full access to the online version.

“Instaurare omnia in Christo”

The Angelus (ISSN 10735003) is published bi-monthly Christian Culture under the patronage of St. Pius X and Mary, Queen of . Publication office is located at ––Music and the Papacy 56 PO Box 217, St. Marys, KS 66536. ––Harmony Between Parents 60 PH (816) 753-3150; FAX (816) 753-3557. ––Questions and Answers 64 Periodicals Postage Rates paid at Kansas City, MO. Manuscripts and letters to the editor are welcome News from Tradition and will be used at the discretion of the editors. The authors of the articles presented here are solely ––Church and World 68 responsible for their judgments and opinions. ––The Question of Papal Heresy 72 Postmaster sends address changes to the address above. ––The Last Word 87

©2017 BY ANGELUS PRESS. OFFICIAL PUBLICATION OF THE PRIESTLY SOCIETY OF PIUS X FOR THE UNITED STATES AND CANADA Theme The Papacy and Sedevacantism On the Church and the Pope

by Roger-Thomas Calmel, O.P.

Even more now than in times of peace, it has In any case, it is certain that if a bishop betrays become useful and salutary for us in the Faith the Catholic Faith, even without defrocking, to meditate upon the trials of the Church. We he imposes upon the Church a far more might be tempted to limit these trials to the overwhelming trial than a simple who lives persecutions and attacks that come from the with a woman and stops saying .—Then outside. And yet the enemies on the inside are far we must ask: what type of trial can the Church more to be dreaded: they know the vulnerable of Christ suffer at the hands of the pope spots better, they can wound or poison when himself, the Vicar of Jesus Christ in person? The we least expect it, and the scandal they cause is question itself is enough to make many cover far more difficult to overcome. Thus in a , their faces and all but shout “blasphemy.” The no anti-religious school teacher, regardless of thought puts them to torture. They refuse to what he does, will ever manage to harm the look a trial this grave in the face. I understand faithful as profoundly as will a self-indulgent and how they feel. I am not unaware that a sort of modernist priest. In the same way, a simple priest vertigo can possess a soul at the sight of certain who defrocks, although it strikes everyone as iniquities. Sinite usque huc (Lk. 22:51), said Jesus more serious than the negligence or treason of a to the three apostles during his Agony, as the bishop, still produces less harm than that caused soldiers of the high priest approached to arrest by the bishop. him, to drag before the and to His

6 The Angelus July - August 2017 death.— He said it, the One who is the Sovereign properly religious domain, and we might even and Eternal Priest. Sinite usque huc: it is as if say in the ecclesial domain of Faith and morals. the Lord were saying that the scandal can go even In fact, the history of the Church tells us that the that far, but let it, and do as I say: “Watch and Church has indeed known this sort of trial at the pray, for the spirit is willing but the flesh is weak.” hands of the pope, although it was rare and has Sinite usque huc: Through my consent to drink never been a prolonged acute state. The opposite the chalice I merited all graces for you, while you would be surprising, when we see how few fell asleep and left me all alone; I obtained for you have been canonized since St. Gregory especially a grace of supernatural strength that is equal to any trial; equal even to the trial that the Holy Church can undergo at the hands of the pope. I have made you capable of escaping even that vertigo.

An Extraordinary Trial On this extraordinary trial regarding its popes, we have what the history of the Church tells us and what Revelation on the Church does not tell us. For nowhere does Revelation on the Church say that the popes will never sin out of negligence, cowardice, or worldliness in guarding and defending Apostolic Tradition. We know that they will never sin by directly making men believe another religion: that is the sin from which they are preserved by the nature of their charge. And when they invoke their authority in matters where it is infallible, it is Christ Himself who speaks to us and instructs us: such is the privilege they receive the moment they become the successors of Peter. But while Revelation informs us of these prerogatives of the papacy, nowhere does it state that when he exercises The Western (1378–1418) divided Roman Catholicism between two, then eventually three, claimants to the papacy. his authority beneath the level on which he is Clement VII lived at Avignon in , and Pope infallible, a pope cannot end up playing into Urban VI in . Saint Vincent was convinced that the Satan’s game and favoring heresy to a certain election of Urban was invalid, although Saint was just as devoted a supporter of the Roman pope. extent. In the same way, it is not written in Holy In the service of Cardinal Pedro de Luna, Saint Vincent Scripture that, although he cannot formally worked to persuade Spaniards to follow Clement. When teach another religion, a pope can never end up Clement died in 1394, Cardinal de Luna was elected as the second antipope successor to the Avignon papacy allowing the indispensable conditions for the and took the name Benedict XIII. defense of the true religion to be sabotaged. This Saint Vincent was loyal to Benedict XIII, commonly known as sort of defection is actually considerably favored “Papa Luna” in Castile and Aragon. He worked for Benedict by modernism. XIII as and Master of the Sacred Palace. Nonetheless Vincent labored to have Benedict So Revelation regarding the pope in no way XIII end the schism. When Benedict XIII did not resign as guarantees that the will never intended at either the (1409) or the Council of inflict upon the Church the trial of certain grave Constance (1414–1418), he lost the support of the French king and of most of his cardinals, and was excommunicated as a scandals: I mean scandals that are grave not only schismatic in 1417. Saint Vincent encouraged King Ferdinand in the domain of private morality but even in the I of Aragon to withdraw his support from Benedict XIII.

7 Theme The Papacy and Sedevacantism

Magisterium or Living Tradition? A False Dilemma

by Fr. Jean-Michel Gleize, SSPX

Editor’s Note: During a conference entitled is today’s , not yesterday’s. Only the “Magisterium or Living Tradition” given on magisterium of today can tell what conforms to January 25, 2012, in Sion, , Fr. Jean- Tradition and what is contrary to it, for it alone Michel Gleize, Professor of Ecclesiology at the represents the living magisterium, the interpreter Ecône seminary, made several clarifications of Tradition. And therefore we must choose one with respect to his study, “A Crucial Question” of two things: Either we reject Vatican II, judging that appeared in the December 2011 issue of that it is contrary to Tradition, but at the same the Courrier de Rome, which together with the time contradicting the only possible magisterium, response by Bishop addressed the the living magisterium, which is today’s [the Doctrinal Preamble (see DICI, no. 247, 12-23-2011, magisterium of Benedict XVI], and we are not and DICI, no. 248, 1-13-2012). Below are the most Catholics but Protestants. Or else we decide not significant excerpts from this conference. to be Protestants and we are obliged to accept Vatican II so as to obey the living magisterium, which is today’s, declaring that the Council is in A False Dilemma conformity with Tradition. This is a dilemma—in other words, a problem with no apparent solution Their objection to our position, in short, is that besides the two that are indicated: if we try to the only living magisterium worthy of the name avoid one of the two horns, we will not avoid the

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by Gabriel S. Sanchez

Following the promulgation of the exhortation people, the , the Bishop of in 2016, a great deal of Rome: all listening to each other, and all listening critical attention has been paid to how that to the Holy Spirit, the ‘Spirit of truth’ (Jn 14:17), document, and Pope Francis himself, works in order to know what he ‘says to the Churches’ to destabilize the ’s teaching (Rev 2:7)…. Synodality, as a constitutive element on the , particularly and of the Church, offers us the most appropriate the Eucharist. Overshadowed by the fallout interpretive framework for understanding the over this document has been another papal hierarchical ministry itself.” prerogative, namely the expansion of synodality For in Pope Francis’s mind, the “path of into the governance of the Church. In a 2015 synodality [is what] God expects of the Church speech given on the anniversary of Pope Paul of the third millennium.” The problem with these VI’s Apostolica Sollicitudo, words, as with many of the current pontiff’s which established the Synod of Bishops for the statements, is that they lack precision, leading Universal Church, Francis stated the following: many to speculate what revolutionary changes “A synodal Church is a Church which listens, he may be seeking to introduce. For liberals, the which realizes that listening ‘is more than pope’s praise for synodality dovetails with their simply hearing.’ It is a mutual listening in which desire to see the Church further democratized everyone has something to learn. The faithful and decentralized in order to “meet the

13 Theme The Papacy and Sedevacantism

needs” of particular countries or regions. Those problems that a synodal model may pose for the Catholics with a more traditional orientation Catholic Church at this time while also criticizing worry that Francis’s zeal for synodality is an the ecumenical ambitions behind the push for outgrowth of the teachings of the Second Vatican synodality. It should be noted, however, that Council on collegiality (more on that below), synodality has been the historical governance with the pope’s standing and authority over the model for the Eastern churches, including those Church being diminished. in communion with Rome. But just because that

Given the complex historical, doctrinal, and is so does not mean that synodality doesn’t raise theological issues surrounding both collegiality serious problems for the life of the Universal and synodality, this brief article cannot hope Church, especially given the dominance of to cover them all. Instead, after offering a brief and neo-Modernism within the Roman synopsis of both concepts as they emerged from hierarchy. Vatican II, this article sheds light on some of the

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Fifteen Questions from Men, 15 Answers from the Pope

by Fr. Phillipe Toulza, SSPX

Christ said to Pope Francis, as to St. Peter: , Pope Francis wrote: “Confirm thy brethren” in the Faith. And yet, “We hold the Jewish people in special regard so many unsettling acts and declarations! because their covenant with God has never been Here is an overview of some of the scandals of revoked, for ‘the gifts and the call of God are these first three years of his pontificate, and in irrevocable.’ The Church, which shares with Jews conclusion, an invitation to humble prayer. an important part of the sacred Scriptures, looks upon the people of the covenant and their faith Does the Sovereign Pontiff have a right to as one of the sacred roots of her own Christian judge? identity. As Christians, we cannot consider On July 28, 2013, speaking of the Church’s Judaism as a foreign religion; nor do we include attitude towards morals that go against nature, the Jews among those called to turn from idols the pope threw out there: “If a person is gay and and to serve the true God[.]” seeks out the Lord and is willing, who am I to judge that person?” Did the Blessed Ever Feel Like Sinning? What Path for the Jews? On December 20, 2013, Pope Francis described On November 24, 2013, in his the scene of Mary’s presence at the foot of the

18 The Angelus July - August 2017 Faith and Morals

Archbishop Lefebvre and the Bishops

by Bishop Bernard Tissier de Mallerais

Archbishop ’s attitude towards the bishops and episcopates varied depending on the circumstances and time period. What follows is an account of the various shifts and nuances in his attitude and relationships with them.

A Future Bishop among streets of Rome! The difference in his attitude other Future Bishops: between the two was due to one fact: Pierre Lebrun died shortly after Vatican II, whereas Rome 1923-1930 Louis Ferrand, Archbishop of Tours, complained As a student at the French Seminary in about Archbishop Lefebvre coming into his Rome, Marcel Lefebvre was close to and even diocese to confirm children without asking his friendly with several future bishops. He enjoyed permission. reminiscing about Pierre Lebrun, his predecessor In fact, several of his former Roman as head Master of Ceremonies at Santa Chiara, classmates went over to liberalism with the and the future bishop of Autun. He never spoke of . Archbishop Lefebvre Louis Ferrand, although they had been very close used to lament that “several fellow seminarians, friends: together they used to recite by heart the who had been enthusiastic disciples of Fr. Henri theses of their doctorates in theology in the little Le Floch (the director of Santa Chiara), often

21 Faith and Morals

even more so than myself, completely abandoned episcopate and even among the Romans; there the fighting spirit during the Council”: “For me,” were the “traditionalists,” the “ultras,” and the he added, “this was my greatest cause for sorrow “liberals”: the latter were those who, under the during the Council!” cover of obedience and submission to Rome, had He found it unbelievable, “unthinkable” (as abandoned the fight for Christ the King, whom he liked to say), that after having been imbued the above-mentioned condemnation seemed to with the love of principles and having lived these exclude and deny in the public episcopal opinion! principles during their early years as clerics, Independence was a trait of Marcel Lefebvre’s these who had become bishops had character that his Michel Lefebvre loved not remained faithful to that “first love” that to recall: “We Lefebvre’s were not like all those he, Marcel, had profoundly lived and strongly posh employers in the Northern French industry; sustained: this “living fully on principles.” we were independent-minded!” This first love remained for him, as it did for In Santa Chiara, his young fellow seminarians his friend—who remained a priest—Joseph already noticed in Marcel a certain anti- Tailhades, of the great seminary of conformism that made him despise certain Perpignan. The memory of Father Taihades was fashionable theological theories and adhere his most dear of all of his venerated masters in doggedly to the philosophy of St. Thomas Santa Chiara. Aquinas in spite of all opposition. Marcel Lefebvre was away from the seminary “During the discussions there were usually on military service in France when the “dear diverse opinions. In those cases Marcel would and venerable Fr. Le Floch” resigned on Pope only accept what St. Thomas had taught. Pius XI’s own orders. But he was certainly full of Sometimes it would be to such an extent that the gratitude towards the young Bishop Le Hunsec, other theology students called him the ‘petrified Superior General of the Spiritans, who dared to dogmatician.’ He kept the name and rather stand up to the pope and defend the of enjoyed it! He always stayed very faithful to Santa Chiara. That was in 1927. From this time St. Thomas, durch und durch!” (Fr. on, the condemnation of the Action Française Criqui, Letter of February 25, 1997). became a cause of division in the French Behind this attitude was the mischievous

Archbishop Marcel Lefebvre with Bishop Bonneau, of Douala

22 The Angelus July - August 2017 Faith and Morals

Feasts of Our Lady The Assumption

by Fr. Christopher Danel

“To her the Apostles render their holy likewise knew no corruption, and Who rose allegiance, the Angels their song, Christ His from the Holy Sepulcher victorious. In fact, her embrace, the clouds their transport, as her holy death would be due to union with Jesus alone Assumption renders Paradise” (Bobbio Missal, rather than due to sin, as she was preserved VII century) from sin, both original and actual. St. Epiphanius The Assumption of Our Lady has many comments, “No one knows what was the earthly in ancient liturgical texts, such as the Depositio end of the Mother of God,” deducing that this and the Transitus; in the East the is the remains hidden in God like so many of the Koímesis (Dormition). While it is certain that the discreet details of her life. body of Our Lady did not undergo any corruption due to death, the received Tradition regarding death itself is less certain, and theologians over Dogmatic Definition the centuries have varied on this point. While there has been a tendency in the East to assert The knowledge of Our Lady’s Assumption her exemption from physical death (thus the is the fruit of Tradition, meaning in its strict term “Dormition,” meaning “repose”), the West sense that it is something received, something more closely unites Our Lady with her Son, Who which has been handed on. Some liturgical texts suffered death on the Cross, Whose sacred body and apocryphal writings led to a preference in

26 The Angelus July - August 2017 Dormition Abbey, Jerusalem past centuries to reticence about it, and one ordinary doctrinal authority and the concordant may even sense that this reticence was due to a faith of the Christian people which the same hesitancy to tread too boldly on sacred ground. doctrinal authority sustains and directs, thus by Nevertheless, the Assumption is mentioned by itself and in an entirely certain and infallible way, theologians including St. . It manifests this privilege [viz., the Assumption] was at the dawn of the pontificate of Bl. Pius as a truth revealed by God and contained in that IX that the movement towards a dogmatic divine deposit which Christ has delivered to his definition took shape, with requests from the Spouse to be guarded faithfully and to be taught ecclesiastical hierarchy being submitted to the infallibly[.] beginning in 1849. In the only dogmatic For which reason, after we have poured forth council to have been held at the Vatican (1869-70), prayers of supplication again and again to God, two hundred bishops advocated for a dogmatic and have invoked the light of the Spirit of Truth, definition of the Assumption. Pope Pius XII, for the glory of Almighty God Who has lavished of blessed memory, made inquiries among the His special affection upon the Virgin Mary, for hierarchy close to a century later, in 1946, and the honor of her Son, the immortal King of the having received an almost unanimous response, Ages and the Victor over sin and death, for the the holy pontiff made the dogmatic definition increase of the glory of that same august Mother, on November 1, 1950, with the Apostolic and for the joy and exultation of the entire Constitution . Church; by the authority of our Lord Jesus Christ, In the Pope Pius XII of the Blessed Apostles Peter and Paul, and by stated, “[T]he outstanding agreement of the our own authority, we pronounce, declare, and Catholic and the faithful…, since it define it to be a divinely revealed dogma: that the shows us the concordant teaching of the Church’s Immaculate Mother of God, the ever Virgin Mary,

27 Faith and Morals

Pastor Aeternus

Excerpts from Pastor Aeternus by Pope Pius IX, Council Vatican I, Session 4, July 18, 1870

1. The eternal shepherd and guardian of our union of the , the whole multitude of souls (1 Pet. 2:25), in order to render permanent believers should be held together in the unity of the saving work of redemption, determined to faith and communion, he set blessed Peter over build a Church in which, as in the house of the the rest of the apostles and instituted in him the living God, all the faithful should be linked by the permanent principle of both unities and their bond of one faith and charity. visible foundation. 2. Therefore, before he was glorified, he 5. Upon the strength of this foundation was to besought his Father, not for the apostles only, but be built the eternal temple, and the Church whose also for those who were to believe in him through topmost part reaches heaven was to rise upon their word, that they all might be one as the Son the firmness of this foundation (Leo 1, Serm. himself and the Father are one (Jn. 17:20-21). (Sermons), 4 (elsewhere 3), ch. 2 for the day of his 3. So then, just as he sent apostles, whom he birth (PL 54, 150)). chose out of the world (Jn. 15:19), even as he had 6. And since the gates of hell trying, if they been sent by the Father (Jn. 21:20), in like manner can, to overthrow the Church, make their assault it was his will that in his Church there should be with a hatred that increases day by day against shepherds and teachers until the end of time. its divinely laid foundation, we judge it necessary, 4. In order, then, that the episcopal office with the approbation of the Sacred Council, should be one and undivided and that, by the and for the protection, defense and growth of

32 The Angelus July - August 2017 Particularly frequent in the period between the fourth and sixth centuries is the scene of the delivery of the Law to Peter, which occurs on various kinds of monuments. Christ hands St. Peter a folded or open scroll, on which is often inscribed Lex Domini (Law of the Lord) or Dominus legem dat (The Lord gives the law). In representations on fifth-century sarcophagi the Lord presents to Peter (instead of the scroll) the keys. In carvings of the fourth century Peter often bears a staff in his hand (after the fifth century, a cross with a long shaft, carried by the Apostle on his shoulder), as a kind of sceptre indicative of Peter’s office. From the end of the sixth century this is replaced by the keys (usually two, but sometimes three), which henceforth became the attribute of Peter. Spirituality

A Dominican in Time of Crisis

by Fr. Dominique Bourmaud, SSPX

Rev. Roger-Thomas Calmel, O.P. (1914-1975) that one’s whole life depends on a few “yea’s” and was born in Southern France and would become “nay’s” pronounced at age fifteen. one of the leading French intellectuals during the neo-Modernist era and, especially, after the conciliar revolution. He came from the Languedoc A Short Biography peasant stock and much of the virtues of the terroir, reflected in him, were explained thus by This slow maturing vocation, which normally his father: “Work, pray, always very much love the would have led him to the secular clergy, little ones and the humble. I am sincerely happy of suddenly takes on a definitive turn. It leads your calm at work. That is what you need. I know him to knock at the door of the Dominicans it by experience: calm, patience, perseverance, of Toulouse in 1936, and five years later, he is tenacity, absolute confidence in God.” ordained priest in Toulon, on which occasion he He is 17 years old and at the minor seminary. meets for the first time the teaching Dominican He reads a book on spirituality and takes life of St. Pré, who are going to play an seriously. “What Augustin could accomplish, important part in his apostolic life. Later on could not Calmel do it? It will be hard, but when temporarily stationed in (1956-7), together with Jesus, could we not do it?” This he will write something about this change of indicates a striking maturity, which truly shows vocation: “I am certain that my sudden entrance

36 The Angelus July - August 2017 Spirituality

Faith in the Benedictine Abbot

by a Benedictine

“An abbot who is worthy to rule a monastery should always remember what he is called and realize in his actions the name of a superior. For he is believed to be the representative of Christ in the monastery.” - Rule of St. Benedict ch. II Seeing Christ in the Abbot It is this mixture of the human and the divine that makes faith sometimes very difficult and at St. Benedict, when describing the abbot in the same time meritorious. When we physically a monastery, lifts his to a supernatural see something, we know it is true, and therefore level. The superior is “believed to be the faith is not necessary. The virtue of faith is to representative of Christ.” Accepting this simple believe something to be true that we do not see. phrase, the monk is obliged to make an act of The Most Holy can only be known on faith every day for the rest of his religious life. earth by faith. To try and see “the hidden God” His superior must be seen as Christ commanding in the soul of our superior is above the capacity him in all of his activities. The monk is told to see our human nature and that is why we need the Christ and he sees a man that makes mistakes, “eyeglasses” of faith. has human defects, and goes to confession like Faith is that theological virtue infused into all the others in the community. He sees a man, our soul on the day of our . Depending but believes that Christ is in this superior. on the use we make of this gift, it remains sterile

42 The Angelus July - August 2017 Dispute around a Dunghill

by Fr. Dominique Bourmaud, SSPX

A surgeon friend of mine brought up the or about suffering—physical and moral, temporal typical question he faces ten times a day from and eternal—with fire and brimstone. anguished parents: “Why does my child of five have to undergo brain surgery for this huge tumor, which may keep him paralyzed for life?” Various Scriptural passages The problem of evil is one of the few topics which throw people off track regarding their Among all references to the problem of evil, understanding of who God is. In an asepticized without a doubt, the book of Job holds the society which shuns any sign of rot, whether in preeminence. Other scriptural passages allude the kitchen, the buildings, or the parking lot, to it in pointed ways, and we might as well go the average Joe cannot come to grips with the through them before delving into Job’s labyrinth- problem of evil. The problem of an effeminate like dispute. Tobias’s book, for one, gives us a civilization becomes virtually insoluble when quasi reply to the sufferings it is compounded spiritually by an emasculated undergone by Tobias senior. Though God fearing, Church which purposely refuses to preach the he went through many setbacks before recovering full of Christ, with its shining light amidst his health and his family. It was then that the dark crevasses. Christ certainly did not mince explained to him: “Because you were words about pardonable and unpardonable sins faithful, it was necessary that temptation assail

45 Gonzalo Carrasco Job on the Dunghill

advances. Even when a fourth person enters the A Key to the Debate arena to debate with Job about God’s mysterious workings of Providence, the lines are not moving If Job and his friends, butting heads for much. Suffering and calamity are the punishment thirty long chapters, are at a loss to find out the which sin inflicts on one, although, sometimes, God solution of their deadlock, the however may also allow one to suffer as a remedy against is in a better position as he has the perspective further sin. All in all, the connection between sin from on High. Before entering the maze of the and suffering is that of cause and effect. Where long and passionate debates, he is warned by suffering is, there must be hiding some ugly sin. the anonymous writer of the divine decree

47 Christian Culture

Cultural Patronage Music and the Papacy

by Dr. Andrew Childs

Throughout the history of Western civilization, mission of Rome.” What follows will consider no institution has provided more meaningful briefly the musical aspect of this “civilizing patronage of the arts than the Catholic Church, mission,” and some historical examples of papal often under the personal direction of the pope, influence and patronage. visible and actual leader of the Church. As the Ours is a musical faith; praise proper to God world sorted through the rubble of the collapse himself at times transcends the capacity of of the Roman Empire, the early Church provided speech and must be sung, whether by men or not only for truth and light, but artistic beauty angels. Isaias (6:2-3) tells of the two angels crying as well. During the first millennium, She to each other: “Holy, holy, holy, the Lord God of represented, in the words of musicologist Donald Hosts, all the earth is full of his glory.” According J. Grout in A History of Western Music, “the to St. Luke (2:14), the angels sing at the birth of principle—and oftentimes the only—bond of Christ: “Glory to God in the highest, and on earth, union and channel of culture in …When peace to men of good will.” Our Lord prepares the after a terrible century of wars and invasions apostles for the Passion with song: “And having the last Western Emperor finally stepped down sung a hymn, they went out to Mount Olivet” from his throne in 476, the foundations of Papal (Matt. 36:30; Mark 14:26). power were already so firmly laid that the Church We may consider our first musical patron as was ready to assume the civilizing and unifying not a pope, but rather a king. As author of the

56 The Angelus July - August 2017 Christian Culture

Harmony Between Parents

by SSPX Sisters

Just like every other evening, Claire’s mother little blond curls, her charming smile, his favorite is supervising the homework of the little lady daughter’s cute little face: “Go get your notebook, who has a tendency to laziness, especially when I’ll help you.” When her mother comes back it it comes to concentrating on schoolwork. So is only to discover to her discontent that once her mother makes a firm decision to help her again, Claire did not do her work on her own. overcome her ugly defect: “Now that you have understood, Claire, you are going to finish your math exercises all by yourself, and you will not go Lose, Lose outside to play until they are done and well done.” Claire sighs, yawns, scribbles a few numbers on Who won in this little story? Certainly not her scrap paper, sighs again… Her mother holds Claire: she passed up a good opportunity to grow strong: “Come on, Claire, you can do it; I am going in virtue by fighting against her predominant to get Peter’s bottle ready and when I come back fault. Not her mother: her authority was I want the first exercise to be finished.” As soon demolished by her husband allowing what she as her mother leaves the room, Claire gets up, had just forbidden. And definitely not her father: heads straight to the living room, climbs on her his weakness—or imprudence—certainly did father’s lap, cuddles up and asks: “Dad, my math him no credit in his daughter’s eyes; she knows exercises are so hard, can’t you help me?” Her how to take advantage of it, but in the end,

60 The Angelus July - August 2017 Christian Culture

by Fr. Juan-Carlos Iscara, SSPX

Should we go to confession of the spiritual life that the closer we come to God, the more we realize how far our thoughts, frequently, even when we have words and deeds stray away from His will for us. not committed any mortal sins? The give us a striking example of how a greater holiness of life makes us grow in humility “Frequent confession” is the practice of and acknowledge our need of God’s mercy. This receiving the of penance more than growth and acknowledgement is greatly helped once a year (as required by ecclesiastical law) by the frequent reception of the sacrament of or even when we do not have mortal sins to penance. This is because confession demands confess. This practice, inspired in the Church that we thoroughly examine our conscience, by the Holy Ghost, is one of the more efficacious grow in knowledge of ourselves, regret our sins means to advance in perfection, for it is a law for what they are—offenses against our loving

64 The Angelus July - August 2017 News from Tradition

New President for of Sciences On June 2, 2017, Pope Francis appointed the international expert on the problems of hunger new president of the Pontifical Academy of and malnutrition. He was director general of the Sciences. He is 66-year-old German Joachim von International Food Policy Research Institute Braun, a specialist on agricultural and economic (IFPRI) headquartered in Washington from 2002 to development. This appointment is in line with the 2009, then Director of the Center for Development encyclical Laudato Sí, which defends the idea of Research at the University of Bonn, where he is a integral ecology. professor of Economics. His research fields include international economic development, economics of natural resources, poverty, agriculture, and science and technology policy, as well as international trade: all fields that are at the heart of the integral ecology developed in the encyclical Laudato Sí, and therein doubtless lies the explanation for Pope Francis’ choice. The Pontifical Academy of Sciences’ work is regularly a source of controversy. On April 28, 2015, for example, it organized, with the pope’s blessing, a symposium on the “moral dimension of climate change and sustainable development.” One of the authorized speakers at the symposium was Jeffrey Sachs, known for his open support of controlling the birth rate through contraception and abortion. More recently, during a symposium on “biological extinction” which was held from February 28 to March 1, 2017 (behind closed doors this time), the Academy did not hesitate to invite Paul Ehrlich, a scientist who advocates limiting the number of inhabitants on earth to an ideal number of one billion. Unfortunately, this was not just a false step. In 2015, the Holy See chose Hans Schellnhuber, a member of the Academy who contributed to the pages on natural science in the pope’s encyclical, to present the encyclical Laudato Sí. This influential scientist, the famous founder of the Joachim von Braun will replace 88-year-old Potsdam Institute of Climate Impact Research, Swiss microbiologist and geneticist Werner counselor to German Chancellor Angela Merkel, Arber, who had held the position since 2011. The and to the European Commission, had the new president was born in 1950, in North Rhine- opportunity of saying on global warming: “It’s Westphalia; he studied agronomics, then obtained a triumph for science because at last we have a doctorate at the University of Bonn before stabilized something—namely the estimates for working as a university lecturer and researcher the carrying capacity of the planet, namely below in agricultural economics in universities in one billion people.” Göttingen, Kiel, and Bonn. Joachim von Braun is considered a leading

68 The Angelus July - August 2017 Theological Studies

The Question of Papal Heresy

by Fr. Jean-Michel Gleize, SSPX

Editor’s Note: The following is an abridgement of On September 15, 2016, the four Cardinals Fr. Jean-Michel Gleize’s study of a highly sensitive Burke, Brandmüller, Caffarra, and Meisner sent theological question concerning the papacy and to the Supreme Pontiff a private letter in which heresy. It appeared originally in the January 2017 they respectfully asked him to clarify the recent issue of Courrier de Rome. on five disputed points, using the traditional procedure of “dubia” [“doubts”], in Introduction to the Problem other words, by formulating five questions calling In Autumn of 2014, then again in October 2015, for a clear yes or no answer. The explicit intention Pope Francis convened two Synods in Rome to con- of this step was to verify whether the text of the sult with bishops from all over the world on ques- Exhortation at the points indicated could be con- tions concerning “the human family.” The outcome sidered in conformity with the moral teaching of the was, on March 19, 2016, the Post-Synodal Apostolic Church to date. Exhortation Amoris laetitia on “Love in the Family.” Since Pope Francis gave no response, the five du- Its eighth chapter opens the door to a practical de- bia were made public on November 16. To date, nial of the Church’s traditional discipline concerning the Holy See still has not provided the expected the sacrament of marriage, and consequently calls response. into question also the dogmatic presuppositions Giving an account of this silence, during an underlying it. interview published on LifeSiteNews on December

72 The Angelus July - August 2017 Simply the Best Journal of Catholic Tradition Available! “Instaurare omnia in Christo”

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Dear readers,

In his Biographical Memoirs, Don Bosco tells of a little but highly symbolic incident that happened to him on an Easter Sunday morning in Rome while acting as cappa magna bearer to a cardinal in St. Peter’s. Due to a moment of inadvertence during the , he got stuck on the very balcony where the Pope was coming to give his bless- ing. A moment later, feeling something weighing on his shoulder: he was aghast to see that it was nothing other than the foot of Pius IX, who had just arrived on his , right next to him, and who highly respected him. It was indeed prophetic: Don Bosco was to be a great pillar and defender of the papacy in the many difficult days during those times. Pius IX often sought advice and comfort from him. As paradoxical as it will appear to some, Archbishop Marcel Lefebvre too was a pillar and a defender of the papacy even throughout the storm that he traversed during the last 30 years of his life. He lived through eight very different popes, from St. Pius X to John-Paul II. He had learned at the feet of Fr. Le Floch that to be a good Catholic, one had to think like the popes, study their and writings, and conform one’s life to this eternal Romanità. He was indeed so solid that Pius XII made him his Apostolic Delegate for the whole of French Africa for eleven years. When we read carefully his long biography, it is striking to see his constant use of papal texts to justify his teaching and his actions. We, who have been privileged to study di- rectly under him, can testify to the fact that he gave us a profound love of Rome and of the popes. We cannot be Catholic otherwise. His heroism in the defense of the papacy is clearly manifest when we consider that he maintained his deep faith in and love for the papacy in spite of being censured by conciliar popes and while opposing their errors, as he did, for instance, in his Episcopal Manifesto in 1983. In 1975 in a conference to his seminarians he said: “Let us hope that the Good Lord will inspire us and that (the pope) will understand that far from being against him or against the Church, we are his best defenders, and that he should lean on us and not condemn us, that we are totally ready to work with him and for him to maintain the Church, to continue the Church. We are there for that and for nothing else.”

Fr. Daniel Couture